四分律行事鈔資持記 3.790

3.790

次科，初令示緣境。同前具戒，情境皆同，非情唯酒。《業疏》云：將欲受戒，初須為說緣境寬狹；令受者志遠，見相明白。《善生》下，次歎戒功。甚難謂功深難得，不可輕受。三戒由生，故是根本，即《善戒經》；不受五戒，不發十戒，乃至展轉不發菩薩戒等。五種，即五條。隨人所能多少皆得，若受一戒，名一分優婆塞；二戒名二分，三戒名少分，四戒名多分，五戒名滿分；先陳戒相，審問所能，然後為受。

In the next section, it first directs indicating the conditioning objects. They are identical with the previous full precepts: the sentient objects are completely identical, while the non-sentient object is only alcohol. The Karma Commentary says: When about to confer precepts, one must first explain the broad and narrow scopes of the conditioning objects for them, to make the recipient's aspiration far-reaching and their perception of the characteristics clear. From the Upāsakaśīla-sūtra down, it next praises the merit of the precepts. "Extremely difficult" means that their merit is profound and difficult to attain, and they must not be received lightly. Because the three sets of precepts arise from them, they are the root; that is, the Bodhisattvaprātimokṣa-sūtra [states]: if one does not receive the five precepts, one will not bring forth the ten precepts, and sequentially up to not bringing forth the bodhisattva precepts, and so forth. "Five kinds" means the five articles. One may take according to one's capability, whether many or few: if one receives one precept, one is called a one-part upāsaka; two precepts are called two parts; three precepts are called a minor part; four precepts are called a major part; five precepts are called a full part. First, explain the characteristics of the precepts, inquire into what they are capable of, and only then confer them.